My Dear Readers,
السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ
As-salaamu alaykum wa rahmatullahi wa barakatuh. (May the Peace, Mercy and Blessings of Allah be upon you)
بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ
الْحَمْدُ لِلَّهِ نَسْتَعِينُهُ
وَنَسْتَغْفِرُهُ وَنَعُوذُ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَا
وَسَيِّئَاتِ أَعْمَالِنَا مَنْ يَهْدِهِ اللَّهُ فَلاَ مُضِلَّ لَهُ
وَمَنْ يُضْلِلْ فَلاَ هَادِيَ لَهُ
وَأَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ
اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ
(See end note in the first post)
(See Note below)
On meanings and knowledge(sciences) Al-Qur'an contains
In his book, كتاب التسهيل لعلوم التنزيل The Book Which makes the Sciences of Revelation Easy, Abū ʿAbdallāh Muḥammad Ibn Juzayy al-Kalbi ( ابن جزي الكلبي الغرناطي), summarizes seven kinds of meaning/knowledge found in the Qur'an. And this can serve as a heuristic tool for students of exegesis. We will present the Arabic text first, and then its translation:
فَاعْلَمْ أَنَّ مَعَانِيَ الْقُرْآنِ سَبْعَةٌ، وَهِيَ: عِلْمُ الرُّبُوبِيَّةِ، وَالنُّبُوَّةُ، وَالْمَعَادُ، وَالْأَحْكَامُ، وَالْوَعْدُ، وَالْوَعِيدُ، وَالْقَصَصُ.
Know, then, that the Qur’an can be understood under seven main themes, which are: knowledge of
Lordship, of Prophethood, of the Hereafter, of Rulings, of Promise [of rewards], of Warnings [of punishments], and of Stories.
Lordship, of Prophethood, of the Hereafter, of Rulings, of Promise [of rewards], of Warnings [of punishments], and of Stories.
فَأَمَّا عِلْمُ الرُّبُوبِيَّةِ، فَمِنْهُ إِثْبَاتُ وُجُودِ الْبَارِي جَلَّ جَلَالُهُ، وَالِاسْتِدْلَالُ عَلَيْهِ بِمَخْلُوقَاتِهِ، فَكُلُّ مَا جَاءَ فِي الْقُرْآنِ مِنَ التَّنْبِيهِ عَلَى الْمَخْلُوقَاتِ، وَالِاعْتِبَارِ فِي خِلْقَةِ الْأَرْضِ وَالسَّمَاوَاتِ وَالْحَيَوَانِ وَالنَّبَاتِ وَالرِّيحِ وَالْأَمْطَارِ وَالشَّمْسِ وَالْقَمَرِ وَاللَّيْلِ وَالنَّهَارِ وَغَيْرِ ذَلِكَ مِنَ الْمَوْجُودَاتِ، فَهُوَ دَلِيلٌ عَلَى خَالِقِهِ،
وَمِنْهُ إِثْبَاتُ الْوَحْدَانِيَّةِ، وَالرَّدُّ عَلَى الْمُشْرِكِينَ، وَالتَّعْرِيفُ بِصِفَاتِ اللَّهِ مِنَ الْحَيَاةِ وَالْعِلْمِ وَالْقُدْرَةِ وَالْإِرَادَةِ وَالسَّمْعِ وَالْبَصَرِ وَغَيْرِ ذَلِكَ مِنْ أَسْمَائِهِ وَصِفَاتِهِ، وَالتَّنْزِيهُ عَمَّا لَا يَلِيقُ بِهِ.
As for knowledge of Lordship (علم الربوبية ), it includes
establishing the existence of the Maker (جلّ جلاله majestic is His majesty), and drawing evidence for Him from His creation. Everything in the Qur’an that calls attention to created things and invites reflection on the creation of the earth, the heavens, animals, plants, wind, rain, the sun, the moon, night, day, and the rest of what exists is evidence of its Creator
It also includes affirming divine oneness, refuting the polytheists, making known God’s attributes—life, knowledge, power, will, hearing, sight, and His other names and attributes—and declaring Him far above anything unworthy of Him.
وَأَمَّا النُّبُوَّةُ، فَإِثْبَاتُ نُبُوَّةِ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ عَلَى الْعُمُومِ، وَنُبُوَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى الْخُصُوصِ،
وَإِثْبَاتُ الْكُتُبِ الَّتِي أَنْزَلَهَا اللَّهُ عَلَيْهِمْ، وَوُجُودُ الْمَلَائِكَةِ الَّذِينَ كَانَ مِنْهُمْ وَسَائِطُ بَيْنَ اللَّهِ وَبَيْنَهُمْ، وَالرَّدُّ عَلَى مَنْ كَفَرَ بِشَيْءٍ مِنْ ذَلِكَ، وَيَنْخَرِطُ فِي سِلْكِ هَذَا مَا وَرَدَ فِي الْقُرْآنِ مِنْ تَأْنِيسِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكَرَامَتِهِ، وَالثَّنَاءِ عَلَيْهِ وَسَائِرِ الْأَنْبِيَاءِ، صَلَّى اللَّهُ عَلَيْهِ وَعَلَيْهِمْ أَجْمَعِينَ.
As for Prophet-hood (النبوة), it includes affirming the prophethood of the prophets peace be upon them and particularly that of Prophet Muhammad ﷺ.
There is affirmation of the scriptures which Allah revealed (to the prophets), affirming
the existence of the angels, some of whom served as messengers between
God and them; and refuting anyone who rejects any part of that. Included
in this as well is what the Qur’an contains by way of reassuring the
Prophetﷺ. , honoring him, praising him, and praising the rest of the
prophets—may God bless him and all of them.
وَأَمَّا الْمَعَادُ، فَإِثْبَاتُ الْحَشْرِ، وَإِقَامَةُ الْبَرَاهِينِ، وَالرَّدُّ عَلَى مَنْ خَالَفَ فِيهِ، وَذِكْرُ مَا فِي الدَّارِ الْآخِرَةِ مِنَ الْجَنَّةِ وَالنَّارِ وَالْحِسَابِ وَالْمِيزَانِ وَصَحَائِفِ الْأَعْمَالِ وَكَثْرَةِ الْأَهْوَالِ وَنَحْوِ ذَلِكَ.
As for the Hereafter, it includes affirming the gathering on the Last Day(الحشر), setting forth the proofs for it, refuting those who deny it, and describing what the final abode contains: Paradise, Hell, the Reckoning(الحساب), the Scale (الميزان), the records of deeds, its many terrors, and the like.
As for rulings ( الأحكام), they are commands and prohibitions, and they fall into five categories: obligatory (واجب), recommended (مندوب ), forbidden (حرام ), disliked(مكروه) and permitted (مباح). Some concern bodily acts, such as prayer and fasting; some concern wealth, such as almsgiving; and some concern the heart, such as sincerity, fear, hope, and the like.
وَأَمَّا الْوَعْدُ، فَمِنْهُ وَعْدٌ بِخَيْرِ الدُّنْيَا مِنَ النَّصْرِ وَالظُّهُورِ وَغَيْرِ ذَلِكَ، وَمِنْهُ وَعْدٌ بِخَيْرِ الْآخِرَةِ، وَهُوَ الْأَكْثَرُ، كَأَوْصَافِ الْجَنَّةِ وَنَعِيمِهَا.
As for the Promise (الوعد), it includes promises of worldly good, such as victory, triumph, and the like. It also includes promises of the good of the Hereafter—and this is the more frequent—such as descriptions of Paradise and its bliss.
وَأَمَّا الْوَعِيدُ، فَمِنْهُ تَخْوِيفٌ بِالْعِقَابِ فِي الدُّنْيَا، وَمِنْهُ تَخْوِيفٌ بِالْعِقَابِ فِي الْآخِرَةِ، وَهُوَ الْأَكْثَرُ، كَأَوْصَافِ جَهَنَّمَ وَعَذَابِهَا وَأَوْصَافِ الْقِيَامَةِ وَأَهْوَالِهَا. وَتَأَمَّلِ الْقُرْآنَ تَجِدِ الْوَعْدَ مَقْرُونًا بِالْوَعِيدِ، قَدْ ذَكَرَ أَحَدَهُمَا عَلَى أَثَرِ ذِكْرِ الْآخَرِ؛ لِيَجْمَعَ بَيْنَ التَّرْغِيبِ وَالتَّرْهِيبِ، وَلِيَتَبَيَّنَ أَحَدُهُمَا بِالْآخَرِ، كَمَا قِيلَ: «بِضِدِّهَا تَتَبَيَّنُ الْأَشْيَاءُ».
As for the Warning (الوعيد), it includes warnings of punishment in this world and warnings of punishment in the Hereafter—and this is the more frequent—such as descriptions of Hell and its torment, and descriptions of the Resurrection and its terrors. Reflect on the Qur’an, and you will find promise paired with warning: one is mentioned immediately after the other so that it stirs both hope and fear, and so that each becomes clearer through the other, as it is said, “Things are made clear by their opposites.”
َأَمَّا الْقَصَصُ، فَهُوَ ذِكْرُ أَخْبَارِ الْأَنْبِيَاءِ الْمُتَقَدِّمِينَ وَغَيْرِهِمْ، كَقِصَّةِ أَصْحَابِ الْكَهْفِ وَذِي الْقَرْنَيْنِ. فَإِنْ قِيلَ: مَا الْحِكْمَةُ فِي تَكْرَارِ قَصَصِ الْأَنْبِيَاءِ فِي الْقُرْآنِ؟ فَالْجَوَابُ مِنْ ثَلَاثَةِ أَوْجُهٍ:
الْأَوَّلُ: أَنَّهُ رُبَّمَا ذَكَرَ فِي سُورَةٍ مِنْ أَخْبَارِ الْأَنْبِيَاءِ مَا لَمْ يَذْكُرْهُ فِي سُورَةٍ أُخْرَى، فَفِي كُلِّ وَاحِدَةٍ مِنْهُمَا فَائِدَةٌ زَائِدَةٌ عَلَى الْأُخْرَى.
الثَّانِي: أَنَّهُ ذُكِرَتْ أَخْبَارُ الْأَنْبِيَاءِ فِي مَوَاضِعَ عَلَى طَرِيقَةِ الْإِطْنَابِ، وَفِي مَوَاضِعَ عَلَى طَرِيقَةِ الْإِيجَازِ؛ لِتَظْهَرَ فَصَاحَةُ الْقُرْآنِ فِي الطَّرِيقَتَيْنِ.
الثَّالِثُ: أَنَّ أَخْبَارَ الْأَنْبِيَاءِ قَصَدَ بِذِكْرِهَا مَقَاصِدَ، فَيَتَعَدَّدُ ذِكْرُهَا بِتَعَدُّدِ تِلْكَ الْمَقَاصِدِ، فَمِنَ الْمَقَاصِدِ بِهَا:
الْأَوَّلُ: أَنَّهُ رُبَّمَا ذَكَرَ فِي سُورَةٍ مِنْ أَخْبَارِ الْأَنْبِيَاءِ مَا لَمْ يَذْكُرْهُ فِي سُورَةٍ أُخْرَى، فَفِي كُلِّ وَاحِدَةٍ مِنْهُمَا فَائِدَةٌ زَائِدَةٌ عَلَى الْأُخْرَى.
الثَّانِي: أَنَّهُ ذُكِرَتْ أَخْبَارُ الْأَنْبِيَاءِ فِي مَوَاضِعَ عَلَى طَرِيقَةِ الْإِطْنَابِ، وَفِي مَوَاضِعَ عَلَى طَرِيقَةِ الْإِيجَازِ؛ لِتَظْهَرَ فَصَاحَةُ الْقُرْآنِ فِي الطَّرِيقَتَيْنِ.
الثَّالِثُ: أَنَّ أَخْبَارَ الْأَنْبِيَاءِ قَصَدَ بِذِكْرِهَا مَقَاصِدَ، فَيَتَعَدَّدُ ذِكْرُهَا بِتَعَدُّدِ تِلْكَ الْمَقَاصِدِ، فَمِنَ الْمَقَاصِدِ بِهَا:
- إِثْبَاتُ نُبُوَّةِ الْأَنْبِيَاءِ الْمُتَقَدِّمِينَ بِذِكْرِ مَا جَرَى عَلَى أَيْدِيهِمْ مِنَ الْمُعْجِزَاتِ، وَذِكْرُ إِهْلَاكِ مَنْ كَذَّبَهُمْ بِأَنْوَاعٍ مِنَ الْمَهَالِكِ،
- وَمِنْهَا إِثْبَاتُ النُّبُوَّةِ لِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، لِإِخْبَارِهِ بِتِلْكَ الْأَخْبَارِ مِنْ غَيْرِ تَعَلُّمٍ مِنْ أَحَدٍ، وَإِلَى ذَلِكَ الْإِشَارَةُ بِقَوْلِهِ تَعَالَى: {مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَذَا} [هُود: ٤٩]،
- وَمِنْهَا: إِثْبَاتُ الْوَحْدَانِيَّةِ؛ أَلَا تَرَى أَنَّهُ لَمَّا ذَكَرَ إِهْلَاكَ الْأُمَمِ الْكَافِرَةِ قَالَ: {فَمَا أَغْنَتْ عَنْهُمْ آلِهَتُهُمُ الَّتِي يَدْعُونَ مِنْ دُونِ اللَّهِ مِنْ شَيْءٍ} [هُود: ١٠١]،
- وَمِنْهَا: الِاعْتِبَارُ فِي قُدْرَةِ اللَّهِ وَشِدَّةِ عِقَابِهِ لِمَنْ كَفَرَ،
- وَمِنْهَا تَسْلِيَةُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ تَكْذِيبِ قَوْمِهِ لَهُ بِالتَّأَسِّي بِمَنْ تَقَدَّمَ مِنَ الْأَنْبِيَاءِ، كَقَوْلِهِ: {وَلَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ} [الْأَنْعَام: ٣٤]،
- وَمِنْهَا: تَسْلِيَتُهُ عَلَيْهِ السَّلَامُ وَوَعْدُهُ بِالنَّصْرِ كَمَا نَصَرَ الْأَنْبِيَاءَ الَّذِينَ مِنْ قَبْلِهِ،
- وَمِنْهَا: تَخْوِيفُ الْكُفَّارِ بِأَنْ يُعَاقَبُوا كَمَا عُوقِبَ الْكُفَّارُ الَّذِينَ مِنْ قَبْلِهِمْ،
- First, one surah may mention details from the prophets’ stories that another surah does not mention, so each account carries an added benefit not found in the other.
- Second, the stories of the prophets are told at length in some places and briefly in others, so that the eloquence of the Qur’an may be seen in both styles.
- Third, the prophets’ stories are mentioned for different purposes, so they are repeated according to those different purposes. Among those purposes are
- affirming the prophethood of earlier prophets by recounting the miracles that occurred at their hands, and mentioning the destruction, in various forms, of those who denied them.
- affirming the prophethood of Muhammad—peace and blessings be upon him—because he conveyed these accounts without having learned them from anyone, as indicated by God’s words: “Neither you nor your people knew this before now” (Hud 11:49).
- affirming divine oneness—do you not see that, after mentioning the destruction of unbelieving nations, He says: “Their gods, whom they called upon besides God, did not help them in the least” (Hud 11:101).
- drawing lessons from God’s power and the severity of His punishment for those who disbelieve.
- consoling the Prophet—peace and blessings be upon him—over his people’s denial of him, by setting before him the example of the prophets who came before him, as in His words: “Messengers before you were also denied” (al-An‘am 6:34).
- comforting him and promising him victory, just as He gave victory to the prophets before him.
- warning the unbelievers that they too may be punished as the unbelievers before them were punished.
May Allah guide us, and help us be on the right path and understand the Qur'an as it is meant to be understood.
آمیـــــــــــــن یارب العالمین
وَٱللَّهُ أَعۡلَم
Wa Allahu 'Alam (And Allah is the All-Knowing)
Note:
This post starts with the well known opening lines of at least one of Prophet Muhammad's ﷺ sermon. Al-Nisaa’i (May Allah have mercy on him) reported in his Sunan al-Nisaa’i: Kitaab al-Jumu’ah (Click Here) that ‘Abd-Allah ibn Mas’ud (may Allah be pleased with him) reported that the Prophet Muhammad ﷺ taught us the Khutbah Haajah .Here is a smooth modern English translation of the full passage:
As for prophethood, it includes affirming the prophethood of the prophets in general, and the prophethood of Muhammad—peace and blessings be upon him—in particular; affirming the scriptures God sent down to them; affirming the existence of the angels, some of whom served as messengers between God and them; and refuting anyone who rejects any part of that. Included in this as well is what the Qur’an contains by way of reassuring the Prophet, honoring him, praising him, and praising the rest of the prophets—may God bless him and all of them.
As for the Hereafter, it includes affirming the gathering on the Last Day, setting forth the proofs for it, refuting those who deny it, and describing what the final abode contains: Paradise, Hell, the Reckoning, the Scale, the records of deeds, its many terrors, and the like.
As for rulings, they are commands and prohibitions, and they fall into five categories: obligatory, recommended, forbidden, disliked, and permitted. Some concern bodily acts, such as prayer and fasting; some concern wealth, such as almsgiving; and some concern the heart, such as sincerity, fear, hope, and the like.
As for promise, it includes promises of worldly good, such as victory, triumph, and the like. It also includes promises of the good of the Hereafter—and this is the more frequent—such as descriptions of Paradise and its bliss.
As for warning, it includes warnings of punishment in this world and warnings of punishment in the Hereafter—and this is the more frequent—such as descriptions of Hell and its torment, and descriptions of the Resurrection and its terrors. Reflect on the Qur’an, and you will find promise paired with warning: one is mentioned immediately after the other so that it stirs both hope and fear, and so that each becomes clearer through the other, as it is said, “Things are made clear by their opposites.”
As for narratives, they consist of accounts of the earlier prophets and others, such as the story of the Companions of the Cave and Dhu al-Qarnayn. If someone asks, “What is the wisdom in the repetition of the prophets’ stories in the Qur’an?” the answer is threefold.
First, one surah may mention details from the prophets’ stories that another surah does not mention, so each account carries an added benefit not found in the other.
Second, the stories of the prophets are told at length in some places and briefly in others, so that the eloquence of the Qur’an may be seen in both styles.
Third, the prophets’ stories are mentioned for different purposes, so they are repeated according to those different purposes. Among those purposes are affirming the prophethood of earlier prophets by recounting the miracles that occurred at their hands, and mentioning the destruction, in various forms, of those who denied them. Another is affirming the prophethood of Muhammad—peace and blessings be upon him—because he conveyed these accounts without having learned them from anyone, as indicated by God’s words: “Neither you nor your people knew this before now” (Hud 11:49). Another is affirming divine oneness—do you not see that, after mentioning the destruction of unbelieving nations, He says: “Their gods, whom they called upon besides God, did not help them in the least” (Hud 11:101). Another is drawing lessons from God’s power and the severity of His punishment for those who disbelieve. Another is consoling the Prophet—peace and blessings be upon him—over his people’s denial of him, by setting before him the example of the prophets who came before him, as in His words: “Messengers before you were also denied” (al-An‘am 6:34). Another is comforting him and promising him victory, just as He gave victory to the prophets before him. Another is warning the unbelievers that they too may be punished as the unbelievers before them were punished. And there are many other things contained in the stories of the prophets: marvels, admonitions, the arguments advanced by the prophets, their replies to the unbelievers, and more besides. Since the stories of the prophets yield many benefits, they are mentioned in many places, and every context has its own fitting mode of expression.
As for prophethood, it includes affirming the prophethood of the prophets in general, and the prophethood of Muhammad—peace and blessings be upon him—in particular; affirming the scriptures God sent down to them; affirming the existence of the angels, some of whom served as messengers between God and them; and refuting anyone who rejects any part of that. Included in this as well is what the Qur’an contains by way of reassuring the Prophet, honoring him, praising him, and praising the rest of the prophets—may God bless him and all of them.
As for the Hereafter, it includes affirming the gathering on the Last Day, setting forth the proofs for it, refuting those who deny it, and describing what the final abode contains: Paradise, Hell, the Reckoning, the Scale, the records of deeds, its many terrors, and the like.
As for rulings, they are commands and prohibitions, and they fall into five categories: obligatory, recommended, forbidden, disliked, and permitted. Some concern bodily acts, such as prayer and fasting; some concern wealth, such as almsgiving; and some concern the heart, such as sincerity, fear, hope, and the like.
As for promise, it includes promises of worldly good, such as victory, triumph, and the like. It also includes promises of the good of the Hereafter—and this is the more frequent—such as descriptions of Paradise and its bliss.
As for warning, it includes warnings of punishment in this world and warnings of punishment in the Hereafter—and this is the more frequent—such as descriptions of Hell and its torment, and descriptions of the Resurrection and its terrors. Reflect on the Qur’an, and you will find promise paired with warning: one is mentioned immediately after the other so that it stirs both hope and fear, and so that each becomes clearer through the other, as it is said, “Things are made clear by their opposites.”
As for narratives, they consist of accounts of the earlier prophets and others, such as the story of the Companions of the Cave and Dhu al-Qarnayn. If someone asks, “What is the wisdom in the repetition of the prophets’ stories in the Qur’an?” the answer is threefold.
First, one surah may mention details from the prophets’ stories that another surah does not mention, so each account carries an added benefit not found in the other.
Second, the stories of the prophets are told at length in some places and briefly in others, so that the eloquence of the Qur’an may be seen in both styles.
Third, the prophets’ stories are mentioned for different purposes, so they are repeated according to those different purposes. Among those purposes are affirming the prophethood of earlier prophets by recounting the miracles that occurred at their hands, and mentioning the destruction, in various forms, of those who denied them. Another is affirming the prophethood of Muhammad—peace and blessings be upon him—because he conveyed these accounts without having learned them from anyone, as indicated by God’s words: “Neither you nor your people knew this before now” (Hud 11:49). Another is affirming divine oneness—do you not see that, after mentioning the destruction of unbelieving nations, He says: “Their gods, whom they called upon besides God, did not help them in the least” (Hud 11:101). Another is drawing lessons from God’s power and the severity of His punishment for those who disbelieve. Another is consoling the Prophet—peace and blessings be upon him—over his people’s denial of him, by setting before him the example of the prophets who came before him, as in His words: “Messengers before you were also denied” (al-An‘am 6:34). Another is comforting him and promising him victory, just as He gave victory to the prophets before him. Another is warning the unbelievers that they too may be punished as the unbelievers before them were punished. And there are many other things contained in the stories of the prophets: marvels, admonitions, the arguments advanced by the prophets, their replies to the unbelievers, and more besides. Since the stories of the prophets yield many benefits, they are mentioned in many places, and every context has its own fitting mode of expression.
